In the year Yiyou of the Shunzhi reign during the Qing Dynasty, our teacher, Elder Monk Jianyue, succeeded to the abbacy of Baohua Mountain. He thoroughly examined the entire Buddhist canon, studied the Vinaya in detail, and compiled the *Collected Works on Prohibitions and Observances* to elucidate the *Four-Part Vinaya Precepts*. He also annotated the *Commentary on Observances* to explain the *Adaptive Karma* and diligently practiced the rituals of the Rains Retreat, the Invitation, and the Uposatha Karma, restoring the old traditions. People of that time regarded him as the rebirth of Nanshan.

In the spring of the year Jiwei, the elder entered seclusion, leaving behind a wealth of teachings. However, when dealing with monastic affairs, I was still inexperienced. As the saying goes, "It is better to have extensive practical experience than to merely drink from many sources." I realized that when a person is present, things are easy; when they are gone, they become difficult. Those who witnessed this could not help but sigh.

At that time, my fellow disciple, Master Zhuanyi, and I discussed together: "The Chan school has the *Guidelines of the Patriarchs*, and the doctrinal schools have the teachings of Tiantai and Huayan. If our school could produce a manual on Karma rituals, then all matters of practice would not be so unfamiliar and obscure. However, the Way must have its foundation, and learning must have its source. The great example set by our late elder should serve as the standard for future learners."

I said, "Venerable Master, you could produce this book to benefit future generations, serving as a guiding light for both humans and celestial beings."

Zhuanyi replied, "I am old and weary, my mind and wisdom are fading. You are still young and should strive diligently."

Although my understanding is shallow and my learning is lacking, when faced with such an important matter for the Dharma, I set aside my inadequacies. Reflecting on the manner in which our late elder expounded the Dharma, whenever I encountered doubts or difficulties, I sought guidance from senior monks. I also carefully studied the *Commentary on Observances*, embodying the earlier model, keeping it always in mind and before my eyes. Thus, I compiled the *Karma Rituals* as an essential guide for self-renewal.

For twenty years, I did not have it printed, intending to reference it endlessly. Recently, due to numerous handwritten copies causing confusion and errors, my disciples urged me to publish it. Therefore, I revised it repeatedly, filling in omissions and removing redundancies. I divided timely and non-timely matters into two volumes for easier reference. Although the essence of the Vinaya school is not confined to this, the framework for practice is largely covered here.

Just as the method for melting gold requires fire, and the way to cast vessels requires a mold—without fire, gold cannot be melted; without a mold, vessels cannot be formed—so it is with the Dharma. To cleanse defilements and attain purity, one must rely on Karma. To inspire sincere devotion, one must depend on rituals. When conditions are complete, both parties accomplish their tasks; when conditions are lacking, both agent and object fail. Without rituals, how can practice be examined? Karma would then be an empty concept.

Some may say, "If one understands these rituals and can perform Karma, then there is no need to consult the Vinaya canon or the *Observances*." I respond: "The Vinaya canon is the general framework; the *Adaptive Karma* is the specific application; the *Commentary on Observances* provides detailed explanations; and the *Karma Rituals* offers a concise guide. Whether general or specific, detailed or concise, all are essential to the Dharma, to be applied according to circumstances. Those who study the Vinaya school must thoroughly investigate the Vinaya and deeply understand the canon—how can they be content with only a little?"

Others may ask, "Why not focus on the root instead of the branches?" I reply: "To calculate the waves upon entering the ocean—is that not difficult? But to comprehend the entire ocean through a single drop of water is indeed easy. Is this not true of this text? Through practice, one learns the rituals; through rituals, one establishes practice. May all who read this trace the branches back to the root, follow the stream to its source, purify the Vinaya, and uphold the great model across the three realms. This work may serve as an aid in that endeavor."

Now that the printing blocks are carved, I write this preface.